Revelation, Rationality, Knowledge & Truth is a book written by Mirza Tahir Ahmad, the fourth Caliph of the Ahmadiyya Muslim Community. Published in 1998, it was originally written in English and was subsequently translated into Urdu and Arabic. The book explores religious thought and the role of revelation throughout different ages of human civilization. It is a comprehensive thesis on the phenomenon of revelation in different faiths and seeks to argue for the existence of God through rationality.

Contents

This book was a further development on a talk that Ahmad gave in Switzerland. In Zurich in 1987 Professor Karl Henking, Professor of Ethnology, at the University of Zurich invited Mirza Tahir Ahmad the fourth Head of the Worldwide Ahmadiyya Muslim Community to deliver a lecture on Ahmadiyya Islam. On Thursday, the 14 June 1987 at 8.15 p.m., the proposed lecture was delivered under the title 'Rationality, Revelation, Knowledge, Eternal Truth'. The students, evidently intrigued by the title, thronged Oule (the great auditorium) which became filled to capacity so that additional arrangements had to be made in another hall with provisions for relaying the proceedings through television screens and loudspeakers.

This is a very diverse and wide-ranging book discussing such subjects as the concept of revelation in different religions, history of philosophy, cosmology, extraterrestrial life, the future of life on earth, natural selection and its role in evolution. The main emphasis is on the ability of the Quran to correctly discuss all important events of the past, present and future from the beginning of the universe to its ultimate end.

The book is an argument for the existence of God. In the author's own words:

To cut a long story short, we request the reader to realise that even if the creation of the universe and the subsequent evolution of life had actually started a trillion years ago, it could still be mathematically impossible for evolution to reach the stage of man.

Tahir Ahmad also examines the atheist argument presented by Professor Richard Dawkins, particularly in his book The Blind Watchmaker. In the chapter entitled 'The 'Blind Watchmaker' Who Is Also Deaf and Dumb'. He argues that Dawkins has completely overlooked the complexity in biological structures and the undeniable purpose behind evolutionary changes.[1] He writes:

It is exasperating to find Professor Dawkins pointing his finger at a mere principle, without a personal identity, to be the deity—a principle which is deaf, dumb and blind, and has no physical or spiritual existence. That most certainly is not the creator. If Professor Dawkins persists in denying the existence of any Creator, while he has no right to replace him with a principle, he once again has only two logical options. Either he should admit that creation exists, yet he has failed to identify the creator; or he should proclaim that there is no Creator yet the creation exists. This would be tantamount to saying that there is the book The Blind Watchmaker but there has never been a Professor Dawkins who penned it!

He also argued that Socrates was a prophet of the ancients. The apparent prophetic qualities of Socrates are indeed a subject for debate. His constant reference to the oracle and how it performs the active function of a moral compass by preventing him from unseemly acts could easily be taken as a reference to - or substitute for revelation. Similarly, Socrates often refers to God in the singular as opposed to the plural.

1.
Ahmadiyya
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Ahmadiyya is an Islamic religious movement founded in Punjab, British India, near the end of the 19th century. He claimed to have been appointed as the Mujaddid of Islam. The adherents of the Ahmadiyya movement are referred to as Ahmadi Muslims or simply Ahmadis, Ahmadiyya adherents believe that Ahmad appeared in the likeness of Jesus, to end religious wars, condemn bloodshed and reinstitute morality, justice, and peace. Thus, Ahmadis view themselves as leading the revival and peaceful propagation of Islam, Mirza Ghulam Ahmad founded the movement on 23 March 1889. The Ahmadis have a strong tradition and were among the earliest Muslim communities to arrive in Britain. Currently, the community is led by its Caliph, Mirza Masroor Ahmad, the population is almost entirely contained in the single, highly organized and united movement. In this sense there is one major branch. Some Ahmadiyya-specific beliefs have been thought of as opposed to contemporary mainstream Islamic thought since the movements birth, many Muslims consider Ahmadi Muslims as either kafirs or heretics. In a manifesto dated 4 November 1900, Mirza Ghulam Ahmad explained that the name did not refer to himself but to Ahmad, the alternative name of Muhammad. According to Ahmad, these names refer to two aspects or phases of Islam, and in later times it was the latter aspect that commanded greater attention. He also called it the Ahmadiyya madhab, And it is permissible that this also be referred to as ‘Muslims of the Aḥmadī way. Ahmadi beliefs are more aligned with the Sunni tradition, than they are with the Shia tradition, such as The Five Pillars of Islam and The Six articles of Islamic Faith. Likewise, Ahmadis accept the Quran as their text, face the Kaaba during prayer, practice the Sunnah. These are the central beliefs constituting Ahmadi Muslim thought, the distinguishing feature of the Ahmadiyya Muslim Community is their belief in Mirza Ghulam Ahmad as the Promised Messiah and Mahdi, as prophesied by the Islamic prophet Muhammad. Through the proclamation of truth and by putting an end to conflicts, I should bring about peace. I am called upon to demonstrate spirituality which lies buried under egoistic darkness and it is for me to demonstrate by practice, and not by words alone, the Divine powers which penetrate into a human being and are manifested through prayer or attention. All this will be accomplished, not through my power, but through the power of the Almighty God, Who is the God of heaven and he believed that his message had special relevance for the Western world, which, he believed, had descended into materialism. The message which the founders of these religions brought was, therefore, essentially the same as that of Islam, the completion and consummation of the development of religion came about with the advent of Muhammad

2.
Aqidah
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Aqidah is an Islamic term meaning creed. Many schools of Islamic theology expressing different views on aqidah exist, any religious belief system, or creed, can be considered an example of aqidah. However, this term has taken a significant technical usage in Muslim history and theology and it is a branch of Islamic studies describing the beliefs of Islam. Literally, the word ʿaqīdah is derived from the Semitic root ʿqd, the first creed written as a short answer to the pressing heresies of the time is known as Fiqh Akbar and ascribed to Abu Hanifa. Two well known creeds were the Fiqh Akbar II representative of the Ashari and these creeds were more detailed than those described below. The six articles of faith or belief, derived from the Quran, in Sunni and Shia view, having Iman literally means having belief in Six Articles. However the importance of Iman relies heavily upon reason, Islam explicitly asserts that belief should be maintained in that which can be proven using faculties of perception and conception. Tawhid is the concept of monotheism in Islam, according to Islamic belief, Allah is the proper name of God, and humble submission to his will, divine ordinances and commandments is the pivot of the Muslim faith. He is the only God, creator of the universe, and he is unique and inherently one, all-merciful and omnipotent. The Quran declares the reality of Allah, His inaccessible mystery, His 99 descriptive names expressing a quality characteristic, Iman, in Islamic theology denotes a believers faith in the metaphysical aspects of Islam. Its most simple definition is the belief in the six articles of faith, the Hadith of Gabriel includes the Five Pillars of Islam in answer to the question, O messenger of God, what is Islam. This hadith is called the truly first and most fundamental creed. Salat is the practice of worship in Islam. Its importance for Muslims is indicated by its status as one of the Five Pillars of Islam, people who find it physically difficult can perform Salat in a way suitable for them. To perform valid Salat, Muslims must be in a state of ritual purity, in the terminology of Islamic law, sawm means to abstain from eating, drinking and sexual intercourse from dawn until dusk. The observance of sawm during the month of Ramadan is one of the Five Pillars of Islam. Zakat is the practice of giving by Muslims based on accumulated wealth and is obligatory for all who are able to do so. It is considered to be a responsibility for Muslims to ease economic hardship for others

3.
Quran
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The Quran is the central religious text of Islam, which Muslims believe to be a revelation from God. It is widely regarded as the finest work in classical Arabic literature, the Quran is divided into chapters, which are then divided into verses. The word Quran occurs some 70 times in the text of the Quran, although different names, according to the traditional narrative, several companions of Muhammad served as scribes and were responsible for writing down the revelations. Shortly after Muhammads death, the Quran was compiled by his companions who wrote down and these codices had differences that motivated the Caliph Uthman to establish a standard version now known as Uthmans codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with minor differences in meaning. The Quran assumes familiarity with major narratives recounted in the Biblical scriptures and it summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance and it sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. The Quran is used along with the hadith to interpret sharia law, during prayers, the Quran is recited only in Arabic. Someone who has memorized the entire Quran is called a hafiz, some Muslims read Quranic ayah with elocution, which is often called tajwid. During the month of Ramadan, Muslims typically complete the recitation of the whole Quran during tarawih prayers, in order to extrapolate the meaning of a particular Quranic verse, most Muslims rely on the tafsir. The word qurʼān appears about 70 times in the Quran itself and it is a verbal noun of the Arabic verb qaraʼa, meaning he read or he recited. The Syriac equivalent is qeryānā, which refers to reading or lesson. While some Western scholars consider the word to be derived from the Syriac, regardless, it had become an Arabic term by Muhammads lifetime. An important meaning of the word is the act of reciting, as reflected in an early Quranic passage, It is for Us to collect it, in other verses, the word refers to an individual passage recited. Its liturgical context is seen in a number of passages, for example, So when al-qurʼān is recited, listen to it, the word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel. The term also has closely related synonyms that are employed throughout the Quran, each synonym possesses its own distinct meaning, but its use may converge with that of qurʼān in certain contexts. Such terms include kitāb, āyah, and sūrah, the latter two terms also denote units of revelation. In the large majority of contexts, usually with an article, the word is referred to as the revelation

4.
Mirza Ghulam Ahmad
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Mirzā Ghulām Ahmad was an Indian religious leader and the founder of the Ahmadiyya Movement in Islam. Born in 1835 to a prominent family in Qadian, Ghulam Ahmad emerged as a writer and debater for Islam, when he was just over forty years of age, his father died and around that time he believed that God began to communicate with him. An event that marks the establishment of the Ahmadiyya movement and he is known to have engaged in numerous public debates and dialogues with Christian missionaries, Muslim scholars and Hindu revivalists. He advocated a peaceful propagation of Islam and emphatically argued against the permissibility of military Jihad under circumstances prevailing in the present age, after his death he was succeeded by his close companion Hakīm Noor-ud-Dīn who assumed the title of Khalīfatul Masīh. Although Ghulam Ahmad is revered by Ahmadi Muslims as the promised Messiah and Imām Mahdi, Mirza Ghulam Ahmads lineage through his forefathers can be traced back to Mirza Hadi Beg, a descendant of the Mughal Barlas tribe. The Barlas tribe was of Turco-Mongol ancestry, in 1530 Mirza Hadi Beg migrated from Samarkand along with an entourage of two hundred persons consisting of his family, servants and followers. Travelling through Samarkand, they settled in the Punjab, India. The family were all known as Mughals within the British governmental records of India probably due to the positions it occupied within the Mughal empire. Mirza Hadi Beg was granted a Jagir of several hundred villages and was appointed the Qadhi of Qadian, the descendants of Mirza Hadi are said to have held important positions within the Mughal empire and had consecutively been the chieftains of Qadian. Mirza Ghulam Ahmad was born on 13 February 1835 in Qadian, Punjab and he was born in the Sikh Empire under Maharaja Ranjit Singh. He learned to read the Arabic text of the Quran and studied basic Arabic grammar, at the age of 10, he learned from a teacher named Fazl Ahmad. Again at the age of 17 or 18, he learnt from a teacher named Gul Ali Shah, in addition, he also studied some works on medicine from his father, Mirza Ghulam Murtaza, who was a physician. From 1864 to 1868, upon his fathers wishes, Ghulam Ahmad worked as a clerk in Sialkot, after 1868, he returned to Qadian, as per his fathers wishes, where he was entrusted to look after some estate affairs. During all this time, Ahmad was known as a recluse because he would spend most of his time in seclusion studying religious books. As time passed, he began to engage more with the Christian missionaries and he would often confront them in public debates, especially the ones based in the town of Batala. In 1886, certain leaders of the Arya Samaj held discussion and debate with Ghulam Ahmad about the truthfulness of Islam and asked for a sign to prove that Islam was a living religion. In order to dedicate special prayers for this purpose and so as to further divine guidance. Here, he spent forty days in seclusion, a known as chilla-nashini

5.
Ahmadiyya Caliphate
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It is believed by Ahmadis to be the re-establishment of the Rashidun Caliphate that commenced following the death of the Islamic prophet Muhammad. The caliphs are entitled Khalīfatul Masīh, sometimes referred to as Khalifa. The caliph is the spiritual and organizational leader of the worldwide Ahmadiyya Muslim Community and is the successor of Ghulam Ahmad. He is believed by the Community to be ordained and is also referred to by its members as Amir al-Muminin. The 5th and current caliph is Mirza Masroor Ahmad, after the death of Ghulam Ahmad, his successors directed the Ahmadiyya Community from Qadian, India which remained the headquarters of the community until 1947 with the creation of Pakistan. From this time on the headquarters remained in Rabwah, a built on land bought in Pakistan by the community in 1948. Due to these circumstances, the 4th caliph left Pakistan and migrated to London, England, the caliphs, as successors to the prophets, lead the community of believers after a prophets death. The members of the community believe that the Ahmadiyya caliphate is the resumption of the Rightly Guided Caliphate and this is believed to have been re-established with the appearance of Ghulam Ahmad whom Ahmadis believe was the promised Mahdi and Messiah. Although the caliph in Ahmadiyya is elected, it is believed that God Himself directs the hearts and minds of believers through visions, dreams, no campaigning, speeches or speculation of any kind are permitted. Thus the caliph is designated neither necessarily by right nor merely by election, the caliphs are thought to be chosen by God through the agency of pious believers and are considered to be guided by God after their election to this office. The caliphate is understood as a system dealing with the organisation of believers, being based on the precept of Prophethood, the institution of caliphate can therefore, like prophethood, exist and flourish without a state. Such a framework allows the caliph to relegate, if he sees fit, the Ahmadiyya caliphate has spanned over a century, seen five caliphs and is continuing, in the manner of the first four caliphs of Muhammad. However, the Ahmadiyya caliphate is seen as a continuation of the first Islamic caliphate of Muhammad, Ahmadi Muslims believe God has assured them that the present caliphate will endure till the Day of Judgement, depending on their righteousness and faith in God. According to Ahmadi Muslims, the caliphate seeks to establish Gods authority on earth, the caliph provides guidance, unity, security, moral direction and progress for the community. It is required that the carry out his duties through consultation. However, it is not incumbent upon him to accept the views. The caliph has overall authority for all religious and organisational matters and is bound to decide and act in accordance with the Quran, according to Ahmadiyya belief, God has promised in the Quran to appoint a successor among the righteous. The Lahore Ahmadiyya Movement however does not subscribe to this belief, the Ahmadiyya community holds that the institution is not hereditary, even though all the successors except the first have been from the direct lineage of Mirza Ghulam Ahmad

6.
Mirza Basheer-ud-Din Mahmood Ahmad
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Mirza Basheer-ud-Din Mahmood Ahmad, was Khalifatul Masih II, Caliph of the Ahmadiyya Muslim Community and the eldest son of Mirza Ghulam Ahmad from his second wife, Nusrat Jahan Begum. He was elected as the successor of Mirza Ghulam Ahmad on 14 March 1914 at the age of 25. He is also known for his Tafsīr-e-Kabīr, an exegesis of the Quran. A renowned orator, Mahmood Ahmad was also a political figure especially in pre-independence India. He was also one of the members and the first president of the All India Kashmir Committee set up for the establishment of the civil rights of Kashmiri Muslims. An incomplete 25 volume compilation of his works called anwārul uloom contains over 800 writings, Mahmood Ahmad is regarded by the Ahmadiyya Muslim Community as the Musleh Maood and the Promised Son that Ghulam Ahmad foretold God would bestow upon him. He was born to Mirza Ghulam Ahmad and Nusrat Jahan Begum on 12 January 1889 in Qadian, Punjab, India, accounts of his early childhood describe him to be playful and carefree. However, due to excessive illness Mahmood Ahmad was unable to attend to secondary education, during his youth, he remained an active member in the service of his fathers Movement by founding a journal entitled Tashheezul Azhaan and accompanied him on many of his journeys. In 1907, he claimed to have taught the commentary of Surah Al-Fatiha. According to Mahmood Ahmad, this signified that God had placed the knowledge of the Quran in his mind in the form of a seed. From that point forward, he is said to have been granted special knowledge of the commentary of the Quran, on 26 May 1908 Mirza Ghulam Ahmad died in Lahore when Mahmood Ahmad was 19 years old. The next day on 27 May 1908, he gave the oath of allegiance to Hakeem Noor-ud-Din, who had been chosen as the first successor of Ghulam Ahmad. After the passing of his father, Mahmood Ahmad continued to study the Quran, Sahih Bukhari, Noor-ud-Din would eventually become one of the leading influences in Mahmoods life. He also began writing articles for periodicals for the Community. In July 1911, He was appointed as Ameer of Jamat e Ahmadiyya Multan by Khalifahtul Masih I, Mahmood Ahmad visited Egypt and Arabia in September 1912 during the course of which he performed Hajj. Upon his return to Qadian in June 1913, he started a newspaper, within the Community, the newspaper serves as a vehicle for the moral upbringing of its members, preaching Islam and the preservation of history of the Community. On 13 March 1914, Khalifatul Masih I Hakeem Noor-ud-Din died shortly after 2 p. m. in Qadian, India. Being unprepared, he turned to Maulvi Syed Sarwar Shah and said Maulvi Sahib, will you kindly instruct me in it

7.
Mirza Masroor Ahmad
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Mirza Masroor Ahmad is the current and fifth caliph, and leader of the Ahmadiyya Muslim Community. He was elected as the successor of Mirza Ghulam Ahmad on 22 April 2003. At the very commencement of his accession, he found forced into exile from Pakistan in response to pressure from the Pakistani government and has continued to lead the community from London. Since being elected, he has travelled extensively across the world to meet the members of the community, in many of the countries he has visited it has been the first visit by an Ahmadiyya caliph. These symposia have attracted parliamentarians, religious leaders and other dignitaries and he has consistently called for honesty and the observance of unconditional justice and fairness in international relations. And in response to ongoing conflicts, he has sent letters to world leaders warning of an imminent World War, Mirza Masroor Ahmad was born on 15 September 1950 in Rabwah, Pakistan, the global headquarters of the Ahmadiyya Muslim Community at the time. Masroor Ahmad attended and graduated from Talim-ul-Islam High School and obtained his BA from Talim-ul-Islam College, in 1976, Masroor earned his Master of Science degree in Agricultural Economics from the University of Agriculture, Faisalabad, Pakistan. Having served the Ahmadiyya Muslim community in various capacities, Masroor Ahmad served in Ghana for over eight years and he established the Ahmadiyya Secondary School in Salaga, a school in the northern region of Ghana, where he served as principal for two years. His success with the school in Salaga made him a choice as principal of the Ahmadiyya Secondary School in Essarkyir. There he served as principal for four years, after his tenure as principal, Masroor Ahmad was appointed as the manager of the Ahmadiyya Agricultural Farm in Depali located in the northern region of Ghana where he served for two years. He successfully planted and nurtured wheat for the first time in Ghana, shortly after serving in Ghana, Mirza Masroor Ahmad returned to Pakistan and was made responsible for finances on 17 March 1985. He also served as the Director of Education within the Ahmadiyya Community in Pakistan and on 10 December 1997 he was appointed as Nazir Aala and local Emir until his election as caliph. In 1999, a resolution was presented in the Provincial Assembly of the Punjab which demanded that the name of Rabwah be changed because that name appeared in the Quran, the resolution passed without much debate and the name of Rabwah was officially changed to Chenab Nagar. Signage was placed in prominent parts of Rabwah which bore the new name, a few days later, a First Information Report was filed accusing certain members of the Ahmadiyya Muslim Community for erasing a sign which bore the new name. Though the complaint didnt mention any names, a case was registered, resulting in the arrest of Masroor Ahmad and they were imprisoned for 11 days with their bails being rejected but were released without charge on 10 May 1999. Masroor Ahmad was elected as the caliph on 22 April 2003. On 27 May 2008, members of the Community celebrated the anniversary of the establishment of Khilafat. Masroor Ahmad spoke at a gathering of community members in the Excel Center in London, England

8.
Jalsa Salana
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Usually, the gathering spans over three days, beginning on Friday after the Friday Sermon. Typically, the flag hoisting ceremony is used to identify its commencement, although there is a central, international Jalsa attended by Ahmadis from across the world, many of the countries hold their own national jalsa, sometimes attended by the Khalifatul Masih. In 1891, Mirza Ghulam Ahmad of Qadian announced that he was the Promised Messiah and Mahdi, in the same year he decided to hold the first annual gathering - the Jalsa Salana - on 27,28 and 29 December in Qadian, India. In 1907, this increased to 2000, shortly before the passing of Ghulam Ahmad. The Jalsa steadily grew and began attracting crowds from across the entire sub-continent. The last Jalsa before partition in Qadian in 1946 saw a crowd of nearly 40,000 faithful, the Qadian Jalsa remains central to much of the community even now but lost in status as the international Ahmadiyya Muslim Convention in the year 1947 after the Indo-Pak partition. Khilafat, the most venerated and universally accepted institution of authority moved to establish the communitys International headquarters in the newly founded town of Rabwah, the International Jalsa of the Community continued to be held in the town of Rabwah and increased in size and influence. Meanwhile, national branches of the community outside the Sub-Continent began holding administratively separate Jalsas across the world with direct permission from Khilafat, the Khalifa would sometimes visit such Jalsas and give personal speeches at the conventions. Some of these included, Jalsa Germany, Jalsa UK, Jalsa Canada, Jalsa USA. This number slowly increased around the world while in Pakistan, socio-political circumstances began to tighten for the community, with the arrival of Dictator Zia-ul-Haq and the infamous mandate of Ordinance XX the convention was banned in the year 1984 and has not been held in the country since then. The last convention held in Rabwah, in 1983, saw nearly 250,000 faithful Ahmadi Muslims attending and seeing one last time the face of their Khalifa in Pakistan. As the institution of Khilafat moved from Pakistan due to the intensifying persecution, under Khilafat, the Jalsas influence over the community grew and became a model for various Jalsas being held in other parts of the world. Its attendance in 1989 was recorded at 14,000 and increased gradually to a maximum of 40,000 in the Khilafat centenary year of 2008. Originally held in Tilford, UK at a privately developed parcel of land named Islamabad and it has developed to become an international scale event in the community with the Ceremony of Allegiance held at the hands of the Khalifa on the third day. The convention itself remains strictly under the financial and administrative control of the AMJ, the event begins on Friday with a solemn flag-hoisting ceremony. The national President hoists the flag of the country whereas the Khalifatul Masih, if present, after the ceremony, members of Khuddam-ul Ahmadiyya will stand in front of the two flagpoles in order to symbolise the honour and defence of the nation and faith. This continues until the Jalsa ends, although such activity is not carried out throughout the night and this is immediately followed by an address of the Khalifatul Masih. The program continues until Sunday evening with several speeches on spiritual and moral concepts, by the Khalifatul Masih, in recent years the Community often invites several distinguished non-Ahmadi guests to give short speeches

9.
Jamia Ahmadiyya
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In addition, there are related Mualameen centers in Pakistan and Madagascar. This led to the creation of Talim-ul-Islam College in Qadian, India, the theology section was later separated and inaugurated as Jamia Ahmadiyya Qadian on 20 May 1928 by Mirza Bashir-ud-Din Mahmood Ahmad, Khalifatul Masih II of the Ahmadiyya Muslim Community. Following the Partition of the Indian subcontinent, the Community relocated its headquarters to Rabwah, keeping in view the needs of the Community in Pakistan, Jamia Ahmadiyya Rabwah was established. Since then, due to the growth of the Community around the globe. Two types of degrees are offered in most Jamias, Shahid degree, This is the seven-year course. In some Jamias this is the course offered. Mubashar degree, This is a course offered in many Jamias. Some Jamias have associated Muallam courses as well and this course is shorter than the Shahid degree. The curriculum for the Jamia Ahmadiyyas around the globe is nearly same and is organised and compiled by scholars of the Ahmadiyya Muslim Community, the only differences are in the regional languages taught which are according to the locations of the institutions. Jamia students may be appointed by the Caliph either as Missionaries of the Community or as Qadis or Muftis of the Ahmadiyya Muslim Community with a specialisation in matters of fiqh. Some Jamia alumni have also become Islamic historians such as the late Dost Muhammad Shahid, former Official Historian of the Ahmadiyya Muslim Community, with a specialisation in tarikh. Jamia alumni are meant to stay with their careers as appointed by Khalifatul Masih for the rest of their lives, the current Mufti Silsila, Maulana Mubashir Ahmad Kahlon is a graduate of Jamia Ahmadiyya. He is the Head of the Dar al-Ifta in Rabwah, Pakistan and he appears on many different programmes on Muslim Television Ahmadiyya International for example Fiqhi Masail, 4th successor of Promised Messiah, visited AMMTC, in 1988. On 14 March 2004, Huzur Hazrat Khalifat-ul-Masih V, 5th successor of Promised Messiah, set foot on the soil of AMMTC, Ekrawfo, the Jamia was again visited by Khalifatul Massih V during his visit to Ghana in 2008. Graduates Records available to the college attest to the fact that 411 students from 20 different countries have graduated from the college, since its inception in 1966, the college was run on batch system until January 2003, when it was turned to the yearly intake system. The staff The current teaching staff consists of nine tutors, out of eight are the Markazi Missionaries. Maulvi Hameed Ullah Zafar has been the principal of the institution since 2004 and it is an integral part of AMMTC, Ghana. A Markazi Missionary, Hafiz Mubashir Ahmad Javaid Sahib, was made the Tutor-In-Charge of Madrassat-ul-Hifz, currently, there are 20 students from six different countries and the institution runs on batch system

10.
Ahmadiyya by country
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As of 2016 the community has been established in 209 countries and territories of the world. With concentrations in South Asia, West Africa, East Africa, the community is a minority Muslim sect in almost every country of the world. On the other hand, it has spread to most countries of the world, in some countries, it is practically illegal to be an Ahmadi Muslim. For instance, in Pakistan, following the Ordinance XX, Ahmadis cannot call themselves Muslims, together, these factors make it difficult to estimate the Ahmadiyya population for both the community itself and as well as independent organizations. According to the World Christian Encyclopedia, the Ahmadiyya movement is the fastest growing sect within Islam as of the early 21st century, the country with the largest Ahmadiyya population is Pakistan, with an estimated 4 million Ahmadi Muslims. Excluding small nations, the country with the largest proportion of Ahmadi Muslims to other Muslims is Ghana, the country with the highest percentage is Sierra Leone standing at over 8%. The population is almost entirely contained in the single, organized and united movement, commonly referred to as the Ahmadiyya Muslim Community, the other is the Lahore Ahmadiyya Movement, which represents less than 0. 2% of the total Ahmadiyya population. The following maps summarize the data presented in the table below, the following figures display estimates of the number of Ahmadi Muslims and their percentages by country. However, it does not list all the countries with the Ahmadiyya presence, in particular, it does not list a number of countries which have a large presence of Ahmadis. This includes Benin, Burkina Faso, Ivory Coast, Guinea, The Gambia and a number of Arab States

11.
Urdu
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Urdu is a persianized standard register of the Hindustani language. It is the language and lingua franca of Pakistan. It is also one of the 22 official languages recognized in the Constitution of India, hyderabad, Rampur, Bhopal and Lucknow are noted Urdu-speaking cities of India. Urdu is historically associated with the Muslims of the northern Indian subcontinent, apart from specialized vocabulary, Urdu is mutually intelligible with Standard Hindi, another recognized register of Hindustani. Urdu, like Hindi, is a form of Hindustani, Urdu developed under the influence of the Persian and Arabic languages, both of which have contributed a significant amount of vocabulary to formal speech. Around 99% of Urdu verbs have their roots in Sanskrit and Prakrit, Urdu words originating from Chagatai and Arabic were borrowed through Persian and hence are Persianized versions of the original words. For instance, the Arabic ta marbuta changes to he or te, nevertheless, contrary to popular belief, Urdu did not borrow from the Turkish language, but from Chagatai. Urdu and Turkish borrowed from Arabic and Persian, hence the similarity in pronunciation of many Urdu, Arabic influence in the region began with the late first-millennium Arab invasion of India in the 7th century. The Persian language was introduced into the subcontinent a few centuries later by various Persianized Central Asian Turkic and Afghan dynasties including that of the Delhi Sultanate. With the advent of the British Raj, Persian was no longer the language of administration but Hindustani, still written in the Persian script, the name Urdu was first used by the poet Ghulam Hamadani Mushafi around 1780. From the 13th century until the end of the 18th century Urdu was commonly known as Hindi, the language was also known by various other names such as Hindavi and Dehlavi. The communal nature of the language lasted until it replaced Persian as the language in 1837 and was made co-official. Urdu was promoted in British India by British policies to counter the previous emphasis on Persian and this triggered a Brahman backlash in northwestern India, which argued that the language should be written in the native Devanagari script. At independence, Pakistan established a highly Persianized literary form of Urdu as its national language, English has exerted a heavy influence on both as a co-official language. Owing to interaction with other languages, Urdu has become localized wherever it is spoken, similarly, the Urdu spoken in India can also be distinguished into many dialects like Dakhni of South India, and Khariboli of the Punjab region since recent times. Because of Urdus similarity to Hindi, speakers of the two languages can understand one another if both sides refrain from using specialized vocabulary. The syntax, morphology, and the vocabulary are essentially identical. Thus linguists usually count them as one language and contend that they are considered as two different languages for socio-political reasons

12.
Revelation
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In religion and theology, revelation is the revealing or disclosing of some form of truth or knowledge through communication with a deity or other supernatural entity or entities. Some religions have religious texts which they view as divinely or supernaturally revealed or inspired, for instance, Orthodox Jews, Christians and Muslims believe that the Torah was received from Yahweh on biblical Mount Sinai. Most Christians believe that both the Old Testament and the New Testament were inspired by God, Muslims believe the Quran was revealed by God to Muhammad word by word through the angel Gabriel. In Hinduism, some Vedas are considered apauruṣeya, not human compositions, and are supposed to have been directly revealed, and thus are called śruti, what is heard. The 15,000 handwritten pages produced by the mystic Maria Valtorta were represented as direct dictations from Jesus, aleister Crowley stated that The Book of the Law had been revealed to him through a higher being that called itself Aiwass. A revelation communicated by a supernatural entity reported as being present during the event is called a vision, direct conversations between the recipient and the supernatural entity, or physical marks such as stigmata, have been reported. In rare cases, such as that of Saint Juan Diego, the Roman Catholic concept of interior locution includes just an inner voice heard by the recipient. In the Abrahamic religions, the term is used to refer to the process by which God reveals knowledge of himself, his will, in secondary usage, revelation refers to the resulting human knowledge about God, prophecy, and other divine things. Revelation from a supernatural source plays an important role in some other religious traditions such as Buddhism, Confucianism and Taoism. Revelation may be defined as the communication of truth by God to a rational creature through means which are beyond the ordinary course of nature. George Joyce draws a distinction between revelation and inspiration, with the Age of Enlightenment in Europe, beginning about the mid-17th century, the development of rationalism, materialism and atheism, the concept of supernatural revelation itself faced skepticism. In The Age of Reason, Thomas Paine develops the theology of deism, rejecting the possibility of miracles, Thomas Aquinas believed in two types of individual revelation from God, general revelation and special revelation. In general revelation, God reveals himself through his creation, such that at least some truths about God can be learned by the study of nature, physics, cosmology. Special revelation is the knowledge of God and spiritual matters which can be discovered through supernatural means, such as scripture or miracles, direct revelation refers to communication from God to someone in particular. Though one may deduce the existence of God and some of Gods attributes through general revelation, Aquinas believed that special revelation is equivalent to the revelation of God in Jesus. The major theological components of Christianity, such as the Trinity and the Incarnation, are revealed in the teachings of the church, special revelation and natural revelation are complementary rather than contradictory in nature. Continuous revelation is a term for the position that God continues to reveal divine principles or commandments to humanity. In the 20th century, religious existentialists proposed that revelation held no content in and of itself, Revelation is a human response that records how we respond to God